Best to get Gareth Sparham's 4 volume translation of Vimuktisena and Haribhadra's commentaries. No point in studying later Tibetan systems of this until one has studied that. Also, among Tibetan commentaries available in English, Tsongkhapa's is probably the best in terms of clarity of the translation. It is also translated by Spareham.

The different sūtras in accord with the emptiness
taught by the Sugata are definitive in meaning;
One can understand that all of those Dharmas in
which a sentient being, individual, or person are taught are provisional in meaning.

Best to get Gareth Sparham's 4 volume translation of Vimuktisena and Haribhadra's commentaries. No point in studying later Tibetan systems of this until one has studied that. Also, among Tibetan commentaries available in English, Tsongkhapa's is probably the best in terms of clarity of the translation. It is also translated by Spareham.

Well, there's the two-volume Kagyu commentary set which you linked one of, then there's Groundless paths which contains commentaries from the Nyingma tradition. Other than that there's Sparham's 4 volume set Abhisamayalamkara with Vritti by Arya Vimuktisena and Aloka by Haribhadra. Sparham has also translated Tsongkhapa's commentary of the Vritti and the Aloka, in 4 volumes, called Golden Garland of Eloquence.

Well, there's the two-volume Kagyu commentary set which you linked one of, then there's Groundless paths which contains commentaries from the Nyingma tradition.
Groundless Paths [Nyingma], (Brunnhölzl): https://www.amazon.com/dp/1559393750/

Thank you. I was unaware of the Nyingma commentary.

You can’t eat rainbows and then shit them out!
--Tulku Urgyen Rinpoche

Paltrul's is mostly a slightly edited down version of Tsongkhapa's, from what I recall.

Yes, for the most part. Tsongkhapa's commentary is quite representative of the Sakya tradition coming from Yag ston, who was the pre-eminant commentator on this text in Tibet. His commentary is in eight volumes.

The different sūtras in accord with the emptiness
taught by the Sugata are definitive in meaning;
One can understand that all of those Dharmas in
which a sentient being, individual, or person are taught are provisional in meaning.